Search results for 'Peg O.’Connor' (try it on Scholar)

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  1.  14
    Susan Hekman (2008). Review of Peg O'Connor, Morality and Our Complicated Form of Life: Feminist Wittgensteinian Metaethics. [REVIEW] Notre Dame Philosophical Reviews 2008 (10).
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  2.  4
    James Lindemann Nelson (2010). Book Reviews: Morality and Our Complicated Form of Life: Feminist Wittgensteinian Metaethics. By Peg O'Connor. [REVIEW] Hypatia 25 (1):242-244.
  3.  2
    Richard A. Jones (2007). Oppression and Responsibility, by Peg O'Connor. Radical Philosophy Review 10 (2):191-195.
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  4.  8
    Alessandra Tanesini (2003). Review of Peg O'Connor, Oppression and Responsibility: A Wittgensteinian Approach to Social Practices and Moral Theory. [REVIEW] Notre Dame Philosophical Reviews 2003 (2).
  5.  6
    Mark Lance (2003). Review of Peg O'Connor, Naomi Scheman (Eds.), Feminist Interpretations of Ludwig Wittgenstein. [REVIEW] Notre Dame Philosophical Reviews 2003 (10).
  6. Peta Bowden (2004). Naomi Scheman and Peg O'Connor, Eds., Feminist Interpretations of Ludwig Wittgenstein Reviewed By. Philosophy in Review 24 (1):53-55.
     
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  7. G. Dermot Huxley, Christoph Ruth Jamme, O.', Brian Connor & Dan Zahavi (2005). Book Reviews. [REVIEW] International Journal of Philosophical Studies 13 (1):121.
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  8. Timothy O' Connor (1994). Emergent Properties. American Philosophical Quarterly 31:91.
     
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  9. Brian O' Connor (1994). J.J. Valberg, "The Puzzle of Experience". International Journal of Philosophical Studies 2 (1):176.
     
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  10. Brian O' Connor (1993). S. Houlgate, "Freedom, Truth and History". International Journal of Philosophical Studies:152.
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  11. B. O. Connor (2001). Terry Pinkard, Hegel: A Biography. International Journal of Philosophical Studies 9 (4):551-552.
     
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  12. Tony O' Connor (1994). Zygmunt Bauman, "Intimations of Postmodernity". [REVIEW] International Journal of Philosophical Studies 2 (1):145.
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  13.  60
    Graham Oppy (2010). The Shape of Causal Reality: A Naturalistic Adaptation of O’Connor’s Cosmological Argument. Philosophia Christi 12 (2):281-288.
    This paper is a companion to an article that I published in *Oxford Studies in Philosophy of Religion*. The OSPR discusses the third chapter of Tim O'Connor's *Theism and Ultimate Explanation. This paper discusses a range of other issues that are not picked up in the OSPR discussion.
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  14.  50
    Graham Oppy (2011). O'Connor's Cosmological Argument. Oxford Studies in Philosophy of Religion: Vol. 3 3:166.
    This chapter is a critical discussion of the third chapter of Tim O ' Connor ' s * Theism and Ultimate Explanation *. In this chapter, O ' Connor advances the & quot ; existence stage & quot ; of his cosmological argument from contingency. I argue that naturalists have good reason to think that on each of the live hypotheses -- infinite regress, brute contingency, brute necessity -- naturalism is preferable to theism.
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  15.  77
    Daniel Howard-Snyder (2001). Review of David O'Connor, God and Inscrutable Evil. [REVIEW] Philosophical Review.
    This is a critical review of David O'Connor's book, God and Inscrutable Evil.
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  16. Henry T. Edmondson & Marion Montgomery (2002). Return to Good and Evil: Flannery O'connor's Response to Nihilism. Lexington Books.
    Return to Good and Evil: Flannery O'Connor's Response to Nihilism is a superb guide to the works of Flannery O'Connor; and like O'Connor's stories themselves, it is captivating, provocative, and unsettling. Edmondson organizes O'Connor's thought around her principal concern, that with the nihilistic claim that "God is dead" the traditional signposts of good and evil have been lost. Edmondson's book demonstrates that the combination of O'Connor's artistic brilliance and philosophical genius provide the best response to the nihilistic despair of the (...)
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  17.  80
    John D. Bishop (2003). Prospects for a Naturalist Libertarianism: O'Connor's Persons and Causes. Philosophy and Phenomenological Research 66 (1):228-243.
  18.  42
    Logan Paul Gage (2014). David O'Connor: God, Evil, and Design. [REVIEW] European Journal for Philosophy of Religion 6 (1):209-215.
  19. James P. Moreland (2002). Timothy O'Connor and the Harmony Thesis: A Critique. Metaphysica 3 (2):5-40.
  20. Peg O'Connor (2002). Oppression and Responsibility: A Wittgensteinian Approach to Social Practices and Moral Theory. Penn State University Press.
    Combating homophobia, racism, sexism, and other forms of discrimination and violence in our society requires more than just focusing on the overt acts of prejudiced and abusive individuals. The very intelligibility of such acts, in fact, depends upon a background of shared beliefs, attitudes, and behaviors that together form the context of social practices in which these acts come to have the meaning they do. This book, inspired by Wittgenstein as well as feminist and critical race theory, shines a critical (...)
     
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  21. Peg O'Connor (2013). Morality and Our Complicated Form of Life: Feminist Wittgensteinian Metaethics. Penn State University Press.
    Moral philosophy, like much of philosophy generally, has been bedeviled by an obsession with seeking secure epistemological foundations and with dichotomies between mind and body, fact and value, subjectivity and objectivity, nature and normativity. These are still alive today in the realism-versus-antirealism debates in ethics. Peg O'Connor draws inspiration from the later Wittgenstein's philosophy to sidestep these pitfalls and develop a new approach to the grounding of ethics that looks to the interconnected nature of social practices, most especially those that (...)
     
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  22. Peg O'Connor (2003). Oppression and Responsibility: A Wittgensteinian Approach to Social Practices and Moral Theory. Penn State University Press.
    Combating homophobia, racism, sexism, and other forms of discrimination and violence in our society requires more than just focusing on the overt acts of prejudiced and abusive individuals. The very intelligibility of such acts, in fact, depends upon a background of shared beliefs, attitudes, and behaviors that together form the context of social practices in which these acts come to have the meaning they do. This book, inspired by Wittgenstein as well as feminist and critical race theory, shines a critical (...)
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  23.  7
    Samuel Murray (forthcoming). O'Connor's Argument for Indeterminism. Philosophical Explorations.
    Timothy O’Connor has recently defended a version of libertarianism that has significant advantages over similar accounts. One of these is an argument that secures indeterminism on the basis of an argument that shows how causal determinism threatens agency in virtue of the nature of the causal relation involved in free acts. In this paper, I argue that while it does turn out that free acts are not causally determined on O’Connor’s view, this fact is merely stipulative and the argument that (...)
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  24.  80
    Peter Beilharz (2007). Review: Brendan O'Connor and Martin Griffiths (Eds), The Rise of Anti-Americanism (Routledge, 2006); Dennis Altman, Gore Vidal's America (Polity, 2005). [REVIEW] Thesis Eleven 90 (1):119-120.
    Brendan O'Connor and Martin Griffiths , The Rise of Anti-Americanism ; Dennis Altman, Gore Vidal's America.
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  25. Tyron Goldschmidt (2011). The New Cosmological Argument: O'Connor on Ultimate Explanation. Philosophia 39 (2):267-288.
    Timothy O’Connor presents a novel and powerful version of the cosmological argument from contingency. What distinguishes his argument is that it does not depend on the Principle of Sufficient Reason. This version thus avoids powerful objections facing the Principle. We present and develop the argument, strengthening it in various ways. We fill in big gaps in the argument and answer criticisms. These include the criticisms that O’Connor considers as well as new criticisms. We explain how his replies to a Kantian (...)
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  26.  19
    Steven S. Aspenson (1989). Reply to O'Connor. Faith and Philosophy 6 (1):95-98.
    In this reply I consider David O’Connor’s article “A Variation on the Free Will Defense” in which he tries to show that natural evil is necessary for free will by showing that it is required for the possibility of “morally creditable free choice.” I argue that O’Connor’s reply to an anticipated objection was unsuccessful in showing that humans can be moral without the property he calls “p.” that an altered understanding of what “morally creditable free choice” is would not help. (...)
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  27.  43
    Flannery O'Connor (2009). Flannery O'Connor on the Catholic Novelist in the Protestant South. The Chesterton Review 35 (3-4):730-740.
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  28.  29
    P. Forrest (2009). Theism and Ultimate Explanation: The Necessary Shape of Contingency * By TIMOTHY O'CONNOR. Analysis 69 (3):589-591.
    In this book Timothy O’Connor combines an investigation of modal epistemology with a fresh look at the traditional contingency version of the cosmological argument. The connection between the two parts is that he defends the practice of hypothesizing necessities for explanatory purposes, resisting those accounts that link possibility too closely to conceivability. This provides the context in which he asks the existence question, ‘Why do the particular contingent objects there are exist and undergo the events they do?’ . Wisely avoiding (...)
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  29.  24
    William Hasker (1997). O'Connor on Gratuitous Natural Evil. Faith and Philosophy 14 (3):388-394.
    David O’Connor has criticized my arguments for the conclusion that God’s existence is compatible with genuinely gratuitous natural evil. In this reply, I show that his own arguments fail to achieve their objective; in addition, I point out several respects in which he has misstated my position.
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  30.  36
    Graham Oppy (2008). Review of Timothy O'Connor, Theism and Ultimate Explanation: The Necessary Shape of Contingency. [REVIEW] Notre Dame Philosophical Reviews 2008 (6).
    This paper is a review of the cosmological argument that Tim O'Connor defends in "Theism and Ultimate Explanation".
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  31.  20
    J. Oates Smith (1966). Ritual and Violence in Flannery O'Connor. Thought: A Journal of Philosophy 41 (4):545-560.
    The violent and ritualistic world of Flannery O'Connor's fiction is neither realistic nor naturalistic but surrealistic, a series of parables that are harshly and defiantly spiritual.
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  32.  4
    D. O'connor (1975). The Status of Sense Data: D.J. O'Connor. Royal Institute of Philosophy Supplement 9:79-92.
    In the present state of philosophy in the English-speaking world, to choose to talk about sense data may seem perverse. What could be more boring for one's audience than to attempt variations on so threadbare a theme? And worse, what could be more unfashionable in the aftermath of Wittgenstein and Austin? My reasons for selecting this unpromising topic are twofold. First, the general theme of this series of lectures is empiricism. And whatever meanings we put upon that ambiguous word, it (...)
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  33.  29
    Samuel Newlands (2010). Theism and Ultimate Explanation – Timothy O'Connor. Philosophical Quarterly 60 (239):438-442.
    This is a book review of "Theism and Ultimate Explanation", by Timothy O'Connor.
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  34.  6
    Flannery O'Connor (2007). Flannery O'Connor Meets Russell Kirk. The Chesterton Review 33 (1/2):335-337.
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  35.  20
    Patricia H. Werhane (1984). Sandra Day O'Connor and the Justification of Abortion. Theoretical Medicine and Bioethics 5 (3).
    The recent Supreme Court decision upholding Roe v. Wade and in particular, the dissent by Justice Sandra Day O'Connor, sheds new light on the issue of abortion. Let us consider any stage of a pregnancy when abortion is medically safe for the mother. If at that stage it is also medically viable to save the fetus, is an abortion performed at that stage of pregnancy morally justifiable? For example, if it is, or becomes, medically safe to perform abortions after first (...)
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  36.  5
    David Stenhouse & D. J. O'Connor (1968). O'Connor's Paradox and the Teaching of Educational Philosophy. British Journal of Educational Studies 16 (3):243 - 257.
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  37. V. Bell (2005). On the Critique of Secular Ethics: An Essay with Flannery O'Connor and Hannah Arendt. Theory, Culture and Society 22 (2):1-27.
    Referring to Hannah Arendt’s book Eichmann in Jerusalem, the Southern US fiction writer Flannery O’Connor expressed the effect of the revelations about the horrors of Nazi Germany as ‘haunting’. Taking this comment and her admiration of Arendt as a cue, this article rereads Flannery O’Connor’s fictional depiction of secular characters. Usually lauded or critiqued for her entanglement in ‘otherworldly’ concerns, here these concerns become comprehensible as much as political intervention as motivated by ‘religious’ belief. O’Connor’s frequently humorous use of her (...)
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  38. Henry T. Edmondson & Marion Montgomery (2005). Return to Good and Evil: Flannery O'connor's Response to Nihilism. Lexington Books.
    Return to Good and Evil: Flannery O'Connor's Response to Nihilism is a superb guide to the works of Flannery O'Connor; and like O'Connor's stories themselves, it is captivating, provocative, and unsettling. Edmondson organizes O'Connor's thought around her principal concern, that with the nihilistic claim that 'God is dead' the traditional signposts of good and evil have been lost. Edmondson's book demonstrates that the combination of O'Connor's artistic brilliance and philosophical genius provide the best response to the nihilistic despair of the (...)
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  39. Cormac Murphy-O'Connor (2003). Letter From Cardinal Murphy-O'Connor. The Chesterton Review 29 (3):410-411.
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  40. Patrick O'Connor (2006). Brian O'Connor, Adorno's Negative Dialectic: Philosophy and the Possibility of Critical Rationality. [REVIEW] Philosophy in Review 26 (2):114-116.
     
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  41. D. J. O'Connor, Indira Mahalingam & Brian Carr (eds.) (1991). Logical Foundations: Essays in Honor of D.J. O'connor. St. Martin's Press.
     
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  42. Frank A. Tillman, Bernard Berofsky & John O'connor (1967). Introductory Philosophy Edited by Frank Tillman, Bernard Berofsky [and] John O'connor. --. Harper & Row.
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  43.  9
    Farrell O'Gorman (2000). The Angelic Artist in the Fiction of Flannery O'Connor and Walker Percy. Renascence 53 (1):61-79.
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  44. Tomás Ó Cathasaigh (2014). Ralph O'Connor, The Destruction of Da Derga's Hostel: Kingship and Narrative Artistry in a Mediaeval Irish Saga. Oxford: Oxford University Press, 2013. Pp. Xii, 386; 10 Black-and-White Figures. $125. ISBN: 9780199666133. [REVIEW] Speculum 89 (1):225-226.
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  45. O. R. Jones (1977). O'CONNOR, D. J. "The Correspondence Theory of Truth". [REVIEW] Mind 86:458.
     
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  46. J. O. Wisdom (1954). "Introduction to Symbolic Logic." By A. H. Basson and D. J. O'Connor. [REVIEW] British Journal for the Philosophy of Science 5 (19):269.
     
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  47. Terence E. Fretheim (2013). Jeremiah: Pain and Promise by Kathleen M. O'Connor. Interpretation 67 (2):205-207.
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  48. M. Almeida (2010). O'Connor's Permissive Universe. Philosophia Christi 12 (2):296-307.
     
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  49.  89
    John Martin Fischer (2001). Book Review. Persons and Causes: The Metaphysics of Free Will Timothy O'Connor. [REVIEW] Mind 110 (438):526-531.
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  50.  83
    L. Jonathan Cohen (1950). Mr. O'Connor's "Pragmatic Paradoxes". Mind 59 (233):85-87.
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